John 5:10–13

Followeth the second part of the Chapter wherein is recorded, the Jewes opposition to the man, before they knew the Author of the miracle, verse 10, 11, 12, 13. and their malice against Christ, when he is known to be the Author of it, verse 14, 15, 16.

In these verses, they challenging the man for breach of Sabbath, verse 10. he defends himself by the warrand he had gotten from Christ, verse 11. And when they desire to know the Author of that warrand, verse 12. he is not able to resolve them, for Christ had withdrawen himself in the preasse, immediately after the miracle was wrought, verse 13. Whence learn, 1. When Christ is doing greatest works, there will still be some who get no good of them, but will rather suck poison and gall out of them; for, this glorious work meets with opposition and persecution. 2. It is the duty of all the members of the visible Church in their stations, and especially of Magistrates and Ministers, to see to the observation of the Sabbath day, even by others as well as by themselves; for, these Jewes (who seeme to have beene of the Pharisees and Rulers) their quarrelling a breach of Sabbath, was a commendable duty in it self, if the charge had beene true. See Exod. 20.10. Nehem. 13.15. 3. Hypocritical and superstitious persons may pretend to much zeale for Gods glory, when they are but naught; for, say they, it is the Sabbath-day, it is not lawful for thee to carry thy bed, as pretending to be zealous for the Law, Jer. 17.21, 22. when yet they were but a naughty crew. Yea, albeit it may be alleadged, that at first they knew not what was wrought on the man, and so might the excused in part, yet it is not to be justified, that they condemne so rashly, before they examine the matter: As it is usual, that hypocritical zeal is still rash and censorious. 4. Divine warrand is sufficient to guard the conscience against any challenges of sin, and may justifie that which otherwise were condemnable; for, such is the mans Apolgy, he that made me whole, the same said to me, take up thy bed and walke. And albeit he knew not Christ particularly, verse 13. yet he saw so much of his glory in that miracle, such power in his word, and such vertue flowing from him, as warranted him to look on Christ as having sufficient authority to command him, and warrand his obedience; seeing Joshua only an extraordinary man, was warranted to command all Israel to march about Jericho, if not also to take it, on the Sabbath day. 5. Where Christ bestoweth a favour, or sendeth relief to the troubled, in mercie, it will leave a stamp of subjection to his command behind it, and incline the receiver to obedience; for; so is imported in this mans Apology, he that made me whole, said to me, take up thy bed, and how can I decline a command, coming from such a one? 6. Albeit occasion be offered to obdured men, to see Christs glory in his working, yet they care not for the knowledge of it, but will rather sleight it, and study to beare him and it both down; So much doth their second question, verse 12. teach; Albeit the man had told them of the cure, yet they heed not that, but onely his saying, take up thy bed and walk, that they might traduce him as a Sabbath-breaker; And albeit it be probable they knew who was the Author of such a work, yet they will not let it appear, but with contempt, enquire, What man is that which said unto thee, take up thy bed, &c? that they might brand him as a presumptuous man, who durst as they judged) oppose his commands to Gods Law: Whereas a due estimation of the miracle, might have led them to judge otherwise of his person and commands. 7. Christs works and under-takings will then onely be rightly constructed and judged of, when he is taken up in his person as God, and not man onely; for, this will discover him to be above the Law, and that he can effectuate that which no man could; So much may we gather from their ground of calumnie, in that they take him up onely as a man, what man is that, &c? 8. Christ may be doing some good to them who have no distinct and clear knowledge of him, it being one thing to do the work, and another, to manifest himself to be the worker of it; for, the man wist not who it was, albeit he was healed by him, and have some respect to him. 9. Christs withdrawing of himself, (which he might easily do in the throng, and) which is subjoyned as a reason of the mans ignorance, serveth not onely to clear the man, that his ignorance was not through his neglect, but further may teach, 1. No prejudice at Christ, or his outward condition, should obscure the glory of his working; Therefore he withdrew, that the outward basenesse of his person might not cause them to undervalue his working. 2. By this he teacheth, how hateful the seeking after vain-glory is in his eyes, for, by withdrawing, he shuned the present applause of the multitude. 3. By this practice, he hath sanctified such a lot to his people, as when they are doing good, to be necessitated to withdraw themselves because of it: And he teacheth all, as not to flee trials when called to them; so not to thrust themselves rashly on them, but to wait for Gods calling; Therefore, he withdrew to decline for a time, these his enemies, who might be enraged, and to shun their furie, till afterward that he is called out to defend his owne work.